Yakuts
The Yakut Diaspora in Kazakhstan
The total population of the Yakut diaspora in Kazakhstan:
The 1970 year – 175 people
The 1979 year – 438 people
The 1989 year – 303 people
The 1999 year – 115 people
The 2009 year – 119 people
The Yakut language is the state language of the Republic of Sakha (Yakutia), an exogenous language of the Yakut diaspora in Kazakhstan.
The outstanding man of the Yakut people, a prominent statesman Maxim Kirovich Ammosov in the early 30's was sent to Kazakhstan. In March 1934 M.K. Ammosov was elected to the post of secretary of the Karaganda and North-Kazakhstan regional committees.
On July 29, 1936, Karaganda region was divided into Karaganda (Karaganda) and North-Kazakhstan (Petropavlovsk) regions. M.K. Ammosov was appointed as the first secretary of the North Kazakhstan Regional Committee. In 1937 M.K. Ammosov was repressed. He was arrested on a false charge on November 16, 1937, in Frunze city. M.K. Ammosov was shot on July 28, 1938, in Moscow. After he was rehabilitated posthumously on April 28, 1956, by Military Collegium of the Supreme Court of the USSR (http://polis.mypiter.kz/istoria_goroda/2016/06/05/ammosov-mk-na-postu-pervogo-sekretarya-severo-kazahstanskogo-obkoma-vkpb.html).
In Petropavlovsk, a memorial plaque in honor of M.K. Ammosov is erected on the building of the Central department store.
The analysis of the socio-linguistic situation of the Yakut diaspora
Five ethnic Yakuts took part in the survey conducted within the framework of the international project. At present, they are the residents of the South Kazakhstan region (2-40%), 1 respondent (20%) lives in Akmola region, 2 respondents (40%) in Aktyubinsk region. The main reason for moving to Kazakhstan is interethnic marriages.
On the answers of 5 respondents, it is difficult to conduct an objective analysis on all questions of the questionnaire, but it is possible to get a general idea about the language functioning in everyday life and, in particular, mastering a native language.
Of the 5 respondents who participated in the survey, 3 respondents are students (60%), 1 respondent (20%) is a businessman, 1 respondent (20%) is a civil servant.
The fathers of all 5 respondents are Yakuts. As for the fathers’ country of birth: 3 respondents (60%) - Russia, 2 respondents (40%) - Kazakhstan. The mothers of the respondents were born in Russia (Vilyuysk), 4 respondents did not respond the question.
The respondents answered that they know the Yakut language. Adults in the family speak with schoolchildren in Yakut (2 respondents - 40%), in Russian (2 respondents - 40%), 1 respondent (20%) did not give any information.
The Russian language is used to communicate with people of other nationalities (2respondents - 40%), 2 respondents use Kazakh and Russian, 1 respondent (20%) uses Kazakh, Turkish, Yakut, Russian. It should be noted that in the questionnaire participated the students of the Ahmet Yesevi International University (Turkestan, South Kazakhstan), who are the citizens of the Republic of Sakha (The Russian Federation).
The language of communication at work:
The Russian language – 2respondents - 40%,
The Yakut language – 2 respondents - 40%,
1 respondent (20%) did not respond the question.
In the service sphere 2 respondents use Kazakh (40%), 1 respondent uses Russian (20%), 1 respondent uses Yakut (20%), 1 respondent uses Yakut and Russian (20%).
The analysis showed the following:
2 respondents (40%) speak fluently in Russian;
1 respondent (20%) speaks fluently in Kazakh, English, Turkish, and Yakut;
1 respondent (20%) speaks fluently in Yakut and Russian languages;
2 respondents (40%) - they understand better to listen to lectures, talks, reports in the Russian language;
2 respondents (40%) - they understand better to listen to lectures, talks, reports in Kazakh, Russian and Yakut languages;
1 respondent (20%) - understands better to listen to lectures, talks, reports in Russian and Yakut languages;
1 respondent (20%) - understands better to listen to lectures, talks, reports in Turkish, Russian and Yakut languages.
The respondents prefer to listen to concerts in Russian - 2 respondents (40%); 1 respondent (20%) - in Kazakh, Russian, Yakut languages; 1 respondent (20%) - in Turkish, Yakut, Russian, 1 respondent (20%) in Yakut language.
The dominant language for speaking at meetings is Russian – 3 respondents (60%); 1 respondent (20%) uses Russian, Yakut; 1 respondent (20%) speaks at the meetings in Turkish, Yakut, and Russian.
The respondents note that the Yakuts know a lot of traditions and rites, which can be published as a collection. These traditions and rites are associated with magical actions. For example, to protect housing and livestock from evil spirits, the Yakuts use a number of conspiracies. The national ornaments, utensils are of special importance [www. tyurki.weebly.com).
They celebrate the religious rituals such as "Ysyakh" - ‘Ысыах’; while hunting or fishing feed the "Bayanai" - the spirit of hunting and luck, put the "Sarge" on significant events, feed fire, worship the sacred places, respect "Algys", listen to "Olonkho" and the sounds of "Khomus" [www. tyurki.weebly.com)].
From the oral folk art, the respondents noted that they know Nyurgun Bootur, Mayagatta Bert Hara (Ньургун Боотур, Майагатта Бэрт хара).
General Information
The Yakuts (Saha - plural Sahalar) are Turkic-speaking indigenous people of Yakutia. The Yakut language belongs to the Eastern Hunnic branch of the Turkic languages. The Yakuts are the most numerous people in Yakutia (49.9% of the population) and the largest of the indigenous peoples of Siberia.
According to the results of the All-Russian Population Census of 2010, 478,100 Yakuts lived in Russia, of which 466,500 people lived in Yakutia.
History and origin:
According to a common hypothesis, the ancestors of the modern Yakuts are the nomadic tribe of the Kurykans, who lived near Baikal region until the XIV century. According to the researchers, the Kurykans came to the Lake Baikal area from the territory of the Yenisei River [Lindenau Ya, 1993].
Scientists believe that in the XII-XIV centuries the Yakuts migrated from the Lake Baikal region to the Lena, the Aldan, and the Vilyui basins, where they partially assimilated, and partially replaced the Evenks (Tungus) and Yukaghirs (Oduls) who lived there before.
The traditional occupation of the Yakuts: cattle breeding, horse breeding, as well as fishing, hunting, blacksmithing and military activities.
According to archaeological and ethnographic data, the Yakuts were formed as a result of the merging and domination of the southern Turkic-speaking settlers over the local tribes of the middle Lena River region.
It is supposed that the last wave of the southern ancestors of the Yakuts came to the Middle Lena river region in the 14th-15th centuries. Racially, the Yakuts belong to the Central Asian anthropological type of the North Asian race. In comparison with other Turkic-speaking peoples of Siberia, they are characterized by the strongest features of the Mongoloid type, their final image formed in the middle of the second millennium AD on the Lena River [Gogolev A.I., 1993].
The Yakuts became the part of the Russian Empire in the 1620s-1630s. The main type of dwelling was a log cabin; in summer they lived in a demountable house (ураса). Clothes were sewn from skins and fur. In the second half of the 18th century, most of the Yakuts were converted to Christianity, but traditional beliefs were also preserved.
The Russian language influenced the Yakut names of people (Christian names began to dominate), the pre-Christian Yakut names were almost completely replaced [Zykov M.F., 1986]. At present, the Yakuts have names of Greek and Latin origin (Christian), as well as Yakut names
Traditions of the Yakuts
The Yakut folk tradition is characterized by worship to sacred objects. Great reverence is given to the horse hitch (сэргэ), which was used both for its intended purpose and for ritual one. Сэргэ is a pillar, has thickenings, gutters, can be decorated with carvings and patterns. Сэргэ was installed during the construction of a house, to conduct weddings, at childbirth, at kumys holiday Ysyakh, during shamanistic rituals. The Yakuts suppose that spirits can tie their horses to cэргэ, or they can settle (move) in them
[https://sites.google.com/site/sakharepublic2012/bogatyrskij-epos].
In Yakutia, the sacred trees are worshiped. According to the traditional beliefs of the Sakha people, the spirit of the land hostess Aan Dar-Khan Hotun (Аан Дар-хан Хотун) dwells in such trees. In spring the ceremonies dedicated to the spirit of the land hostess are held near the sacred trees. The tree is decorated with ribbons, sprinkled with kumys. They ask the spirit – the mistress of the area, as well as other deities of the pagan pantheon about wealth and prosperity https://sites.google.com/site/sakharepublic2012/bogatyrskij-epos].
At present, in Yakutia, the traditions and ethnic culture of the Sakha people are actively reviving.
The Yakut epic
Olonkho (Олонхо) is the ancient epic art of the Yakuts. In 2005, UNESCO declared oлонхо as one of the "masterpieces of the oral and intangible heritage of mankind".
The scientists call oлонхо "The Northern Iliad" or "Yakut Odyssey". They remind the myths of Hellenes and other ancient peoples in many ways. The word oлонхо mean the whole epic as well as its individual parts – the songs with a length of 10 to 40 thousand lines. The longest songs of oлонхо according to legends and storytellers were performed without interruption for seven days and seven nights! For the Yakuts, oлонхо has always been not only entertainment but also a way to study and understand the world.
The first records of oлонхо were made in the 1840s by the Russian scientists. Already after the revolution, the creator of Yakut literature, Platon Oyunsky, a narrator himself, recorded and published the largest legend of the oлонхо - "Nyurgun Bootur" (Нюргун Боотур). Once in every Yakut village lived a few oлонхо narrators who remembered and declared by heart many thousands of lines of oлонхо. The legends and the manner of performing them were inherited by the next generation. The oлонхо narrator was like a shaman, but he had neither a tambourine nor musical instruments-only a voice that he mastered so skillfully that his audience seemed to see the ancient heroes in front of them. Training and improving their skills the storytellers usually did not have their own farm and wandered through the taiga villages, where they were given food and bed. There they were treated as the most honorable guests.
As for the manner of performance, the Yakut epic is divided into declamatory and song parts. The first, on behalf of the narrator, is recited almost in recitative and at the same time slowing down, then accelerating the tempo. The second part is sung on behalf of the characters.
According to the content of the legend, Olonkho is divided into three groups. The first ones tell us about the creation of the Earth (the Middle World) by the inhabitants of the Upper world (the kind deities ‘айыы’). The second group tells about Эр-Соготох from the Upper World who gave rise to the Yakut people. The third part is about the heroes of the Middle World (the main one, Nyurgun Bootur ‘Нюргун Боотур’) who feuded with evil demons-Abaas from the Lower World. The demons struggled to exterminate people or at least ruin their lives. The legends reflected the memory of the distant past - for example, about the southern steppe ancestral homeland of the Yakuts, where they lived before moving to the banks of the Lena River and the Vitim River, to cold taiga.
Traditional Yakut calendar
The Yakut calendar is closely connected with cattle breeding. Each month was divided into three decades, which corresponded to the moon phases. The names of the months are still used today:
– ыам ыйа or бииринньи (May) - the first month of the Yakut economic year, the beginning of mass milking of cows and mares;
– бэс ыйа or иккиньи (June) - the month of harvesting a pine sapwood for consumption in the winter;
– от ыйа or уhунньу (July) - the time of hay preparation;
– атырдьах ыйа or тэрдунньу (August) - the time of hay stacking;
– балаган ыйа or бэсинньи (September) - the month of winter yurt;
– алтынньы (October) - the sixth month;
– сэтинньи (November) – the seventh month;
– ахсынньы (December) – the eighth month;
– тохсунньу (January) – the ninth month;
– олунньу (February) – the tenth month;
– кулун тутар (March) – the month of keeping foals;
– муус устар (April) – the month of removing ice floes from the yurt windows to replace them with a bullish bubble, glass or mica. [http://ysia.ru/spravka/?p=2135].
Literature
Lindenau Ja.I. Opisanie narodov Sibiri (pervaja polovina XVIII veka). Istoriko-jetnograficheskie materialy o narodah Sibiri i Severo-Vostoka. — Magadan: Magadanskoe kn. izd-vo, 1983. — 176 s.: il. — Serija «Dal'nevostochnaja istoricheskaja biblioteka».
Gogolev A.I. Jakuty (Problemy jetnogeneza i formirovanija jakutov). Jakutsk, 1993.
Zykov M.F. Poselenija, zhilye i hozjajstvennye postrojki jakutov. Novosibirsk, 1986.
Alekseev Je.E., Nikolave N. Obrazcy jakutskogo pesennogo fol'klora. – Jakutsk, 1981.
Emel'janov N.V. Sjuzhety rannih tipov jakutskih olonho. – M., 1983.
Olonho / Zhuljova A. S.; Frajonova E. M. (ispolnitel'skaja tradicija) // Okeanarium — Ojasio. — M. : Bol'shaja Rossijskaja jenciklopedija, 2014. — (Bol'shaja rossijskaja jenciklopedija : [v 35 t.] / gl. red. Ju. S. Osipov ; 2004—, t. 24). — ISBN 978-5-85270-361-3.
Illarionov V. Iskusstvo jakutskih olonhosutov: monografija / Red.: S. N. Azbelev, N. V. Emel'janov; In-t jaz., lit. i istorii Jakut. fil. SO AN SSSR. — Jakutsk: Jakutskoe knizhnoe izdatel'stvo, 1982. — 128 s.
Jakuty // Sibir'. Atlas Aziatskoj Rossii. — M.: Top-kniga, Feorija, Dizajn. Informacija. Kartografija, 2007. — 664 s. — ISBN 5-287-00413-3.
Jakuty // Narody Rossii. Atlas kul'tur i religij. — M.: Dizajn. Informacija. Kartografija, 2010. — 320 s. — ISBN 978-5-287-00718-8.
Jakuty // Jetnoatlas Krasnojarskogo kraja / Sovet administracii Krasnojarskogo kraja. Upravlenie obshhestvennyh svjazej ; gl. red. R. G. Rafikov ; redkol.: V. P. Krivonogov, R. D. Cokaev. — 2-e izd., pererab.
The total population of the Yakut diaspora in Kazakhstan:
The 1970 year – 175 people
The 1979 year – 438 people
The 1989 year – 303 people
The 1999 year – 115 people
The 2009 year – 119 people
The Yakut language is the state language of the Republic of Sakha (Yakutia), an exogenous language of the Yakut diaspora in Kazakhstan.
The outstanding man of the Yakut people, a prominent statesman Maxim Kirovich Ammosov in the early 30's was sent to Kazakhstan. In March 1934 M.K. Ammosov was elected to the post of secretary of the Karaganda and North-Kazakhstan regional committees.
On July 29, 1936, Karaganda region was divided into Karaganda (Karaganda) and North-Kazakhstan (Petropavlovsk) regions. M.K. Ammosov was appointed as the first secretary of the North Kazakhstan Regional Committee. In 1937 M.K. Ammosov was repressed. He was arrested on a false charge on November 16, 1937, in Frunze city. M.K. Ammosov was shot on July 28, 1938, in Moscow. After he was rehabilitated posthumously on April 28, 1956, by Military Collegium of the Supreme Court of the USSR (http://polis.mypiter.kz/istoria_goroda/2016/06/05/ammosov-mk-na-postu-pervogo-sekretarya-severo-kazahstanskogo-obkoma-vkpb.html).
In Petropavlovsk, a memorial plaque in honor of M.K. Ammosov is erected on the building of the Central department store.
The analysis of the socio-linguistic situation of the Yakut diaspora
Five ethnic Yakuts took part in the survey conducted within the framework of the international project. At present, they are the residents of the South Kazakhstan region (2-40%), 1 respondent (20%) lives in Akmola region, 2 respondents (40%) in Aktyubinsk region. The main reason for moving to Kazakhstan is interethnic marriages.
On the answers of 5 respondents, it is difficult to conduct an objective analysis on all questions of the questionnaire, but it is possible to get a general idea about the language functioning in everyday life and, in particular, mastering a native language.
Of the 5 respondents who participated in the survey, 3 respondents are students (60%), 1 respondent (20%) is a businessman, 1 respondent (20%) is a civil servant.
The fathers of all 5 respondents are Yakuts. As for the fathers’ country of birth: 3 respondents (60%) - Russia, 2 respondents (40%) - Kazakhstan. The mothers of the respondents were born in Russia (Vilyuysk), 4 respondents did not respond the question.
The respondents answered that they know the Yakut language. Adults in the family speak with schoolchildren in Yakut (2 respondents - 40%), in Russian (2 respondents - 40%), 1 respondent (20%) did not give any information.
The Russian language is used to communicate with people of other nationalities (2respondents - 40%), 2 respondents use Kazakh and Russian, 1 respondent (20%) uses Kazakh, Turkish, Yakut, Russian. It should be noted that in the questionnaire participated the students of the Ahmet Yesevi International University (Turkestan, South Kazakhstan), who are the citizens of the Republic of Sakha (The Russian Federation).
The language of communication at work:
The Russian language – 2respondents - 40%,
The Yakut language – 2 respondents - 40%,
1 respondent (20%) did not respond the question.
In the service sphere 2 respondents use Kazakh (40%), 1 respondent uses Russian (20%), 1 respondent uses Yakut (20%), 1 respondent uses Yakut and Russian (20%).
The analysis showed the following:
2 respondents (40%) speak fluently in Russian;
1 respondent (20%) speaks fluently in Kazakh, English, Turkish, and Yakut;
1 respondent (20%) speaks fluently in Yakut and Russian languages;
2 respondents (40%) - they understand better to listen to lectures, talks, reports in the Russian language;
2 respondents (40%) - they understand better to listen to lectures, talks, reports in Kazakh, Russian and Yakut languages;
1 respondent (20%) - understands better to listen to lectures, talks, reports in Russian and Yakut languages;
1 respondent (20%) - understands better to listen to lectures, talks, reports in Turkish, Russian and Yakut languages.
The respondents prefer to listen to concerts in Russian - 2 respondents (40%); 1 respondent (20%) - in Kazakh, Russian, Yakut languages; 1 respondent (20%) - in Turkish, Yakut, Russian, 1 respondent (20%) in Yakut language.
The dominant language for speaking at meetings is Russian – 3 respondents (60%); 1 respondent (20%) uses Russian, Yakut; 1 respondent (20%) speaks at the meetings in Turkish, Yakut, and Russian.
The respondents note that the Yakuts know a lot of traditions and rites, which can be published as a collection. These traditions and rites are associated with magical actions. For example, to protect housing and livestock from evil spirits, the Yakuts use a number of conspiracies. The national ornaments, utensils are of special importance [www. tyurki.weebly.com).
They celebrate the religious rituals such as "Ysyakh" - ‘Ысыах’; while hunting or fishing feed the "Bayanai" - the spirit of hunting and luck, put the "Sarge" on significant events, feed fire, worship the sacred places, respect "Algys", listen to "Olonkho" and the sounds of "Khomus" [www. tyurki.weebly.com)].
From the oral folk art, the respondents noted that they know Nyurgun Bootur, Mayagatta Bert Hara (Ньургун Боотур, Майагатта Бэрт хара).
General Information
The Yakuts (Saha - plural Sahalar) are Turkic-speaking indigenous people of Yakutia. The Yakut language belongs to the Eastern Hunnic branch of the Turkic languages. The Yakuts are the most numerous people in Yakutia (49.9% of the population) and the largest of the indigenous peoples of Siberia.
According to the results of the All-Russian Population Census of 2010, 478,100 Yakuts lived in Russia, of which 466,500 people lived in Yakutia.
History and origin:
According to a common hypothesis, the ancestors of the modern Yakuts are the nomadic tribe of the Kurykans, who lived near Baikal region until the XIV century. According to the researchers, the Kurykans came to the Lake Baikal area from the territory of the Yenisei River [Lindenau Ya, 1993].
Scientists believe that in the XII-XIV centuries the Yakuts migrated from the Lake Baikal region to the Lena, the Aldan, and the Vilyui basins, where they partially assimilated, and partially replaced the Evenks (Tungus) and Yukaghirs (Oduls) who lived there before.
The traditional occupation of the Yakuts: cattle breeding, horse breeding, as well as fishing, hunting, blacksmithing and military activities.
According to archaeological and ethnographic data, the Yakuts were formed as a result of the merging and domination of the southern Turkic-speaking settlers over the local tribes of the middle Lena River region.
It is supposed that the last wave of the southern ancestors of the Yakuts came to the Middle Lena river region in the 14th-15th centuries. Racially, the Yakuts belong to the Central Asian anthropological type of the North Asian race. In comparison with other Turkic-speaking peoples of Siberia, they are characterized by the strongest features of the Mongoloid type, their final image formed in the middle of the second millennium AD on the Lena River [Gogolev A.I., 1993].
The Yakuts became the part of the Russian Empire in the 1620s-1630s. The main type of dwelling was a log cabin; in summer they lived in a demountable house (ураса). Clothes were sewn from skins and fur. In the second half of the 18th century, most of the Yakuts were converted to Christianity, but traditional beliefs were also preserved.
The Russian language influenced the Yakut names of people (Christian names began to dominate), the pre-Christian Yakut names were almost completely replaced [Zykov M.F., 1986]. At present, the Yakuts have names of Greek and Latin origin (Christian), as well as Yakut names
Traditions of the Yakuts
The Yakut folk tradition is characterized by worship to sacred objects. Great reverence is given to the horse hitch (сэргэ), which was used both for its intended purpose and for ritual one. Сэргэ is a pillar, has thickenings, gutters, can be decorated with carvings and patterns. Сэргэ was installed during the construction of a house, to conduct weddings, at childbirth, at kumys holiday Ysyakh, during shamanistic rituals. The Yakuts suppose that spirits can tie their horses to cэргэ, or they can settle (move) in them
[https://sites.google.com/site/sakharepublic2012/bogatyrskij-epos].
In Yakutia, the sacred trees are worshiped. According to the traditional beliefs of the Sakha people, the spirit of the land hostess Aan Dar-Khan Hotun (Аан Дар-хан Хотун) dwells in such trees. In spring the ceremonies dedicated to the spirit of the land hostess are held near the sacred trees. The tree is decorated with ribbons, sprinkled with kumys. They ask the spirit – the mistress of the area, as well as other deities of the pagan pantheon about wealth and prosperity https://sites.google.com/site/sakharepublic2012/bogatyrskij-epos].
At present, in Yakutia, the traditions and ethnic culture of the Sakha people are actively reviving.
The Yakut epic
Olonkho (Олонхо) is the ancient epic art of the Yakuts. In 2005, UNESCO declared oлонхо as one of the "masterpieces of the oral and intangible heritage of mankind".
The scientists call oлонхо "The Northern Iliad" or "Yakut Odyssey". They remind the myths of Hellenes and other ancient peoples in many ways. The word oлонхо mean the whole epic as well as its individual parts – the songs with a length of 10 to 40 thousand lines. The longest songs of oлонхо according to legends and storytellers were performed without interruption for seven days and seven nights! For the Yakuts, oлонхо has always been not only entertainment but also a way to study and understand the world.
The first records of oлонхо were made in the 1840s by the Russian scientists. Already after the revolution, the creator of Yakut literature, Platon Oyunsky, a narrator himself, recorded and published the largest legend of the oлонхо - "Nyurgun Bootur" (Нюргун Боотур). Once in every Yakut village lived a few oлонхо narrators who remembered and declared by heart many thousands of lines of oлонхо. The legends and the manner of performing them were inherited by the next generation. The oлонхо narrator was like a shaman, but he had neither a tambourine nor musical instruments-only a voice that he mastered so skillfully that his audience seemed to see the ancient heroes in front of them. Training and improving their skills the storytellers usually did not have their own farm and wandered through the taiga villages, where they were given food and bed. There they were treated as the most honorable guests.
As for the manner of performance, the Yakut epic is divided into declamatory and song parts. The first, on behalf of the narrator, is recited almost in recitative and at the same time slowing down, then accelerating the tempo. The second part is sung on behalf of the characters.
According to the content of the legend, Olonkho is divided into three groups. The first ones tell us about the creation of the Earth (the Middle World) by the inhabitants of the Upper world (the kind deities ‘айыы’). The second group tells about Эр-Соготох from the Upper World who gave rise to the Yakut people. The third part is about the heroes of the Middle World (the main one, Nyurgun Bootur ‘Нюргун Боотур’) who feuded with evil demons-Abaas from the Lower World. The demons struggled to exterminate people or at least ruin their lives. The legends reflected the memory of the distant past - for example, about the southern steppe ancestral homeland of the Yakuts, where they lived before moving to the banks of the Lena River and the Vitim River, to cold taiga.
Traditional Yakut calendar
The Yakut calendar is closely connected with cattle breeding. Each month was divided into three decades, which corresponded to the moon phases. The names of the months are still used today:
– ыам ыйа or бииринньи (May) - the first month of the Yakut economic year, the beginning of mass milking of cows and mares;
– бэс ыйа or иккиньи (June) - the month of harvesting a pine sapwood for consumption in the winter;
– от ыйа or уhунньу (July) - the time of hay preparation;
– атырдьах ыйа or тэрдунньу (August) - the time of hay stacking;
– балаган ыйа or бэсинньи (September) - the month of winter yurt;
– алтынньы (October) - the sixth month;
– сэтинньи (November) – the seventh month;
– ахсынньы (December) – the eighth month;
– тохсунньу (January) – the ninth month;
– олунньу (February) – the tenth month;
– кулун тутар (March) – the month of keeping foals;
– муус устар (April) – the month of removing ice floes from the yurt windows to replace them with a bullish bubble, glass or mica. [http://ysia.ru/spravka/?p=2135].
Literature
Lindenau Ja.I. Opisanie narodov Sibiri (pervaja polovina XVIII veka). Istoriko-jetnograficheskie materialy o narodah Sibiri i Severo-Vostoka. — Magadan: Magadanskoe kn. izd-vo, 1983. — 176 s.: il. — Serija «Dal'nevostochnaja istoricheskaja biblioteka».
Gogolev A.I. Jakuty (Problemy jetnogeneza i formirovanija jakutov). Jakutsk, 1993.
Zykov M.F. Poselenija, zhilye i hozjajstvennye postrojki jakutov. Novosibirsk, 1986.
Alekseev Je.E., Nikolave N. Obrazcy jakutskogo pesennogo fol'klora. – Jakutsk, 1981.
Emel'janov N.V. Sjuzhety rannih tipov jakutskih olonho. – M., 1983.
Olonho / Zhuljova A. S.; Frajonova E. M. (ispolnitel'skaja tradicija) // Okeanarium — Ojasio. — M. : Bol'shaja Rossijskaja jenciklopedija, 2014. — (Bol'shaja rossijskaja jenciklopedija : [v 35 t.] / gl. red. Ju. S. Osipov ; 2004—, t. 24). — ISBN 978-5-85270-361-3.
Illarionov V. Iskusstvo jakutskih olonhosutov: monografija / Red.: S. N. Azbelev, N. V. Emel'janov; In-t jaz., lit. i istorii Jakut. fil. SO AN SSSR. — Jakutsk: Jakutskoe knizhnoe izdatel'stvo, 1982. — 128 s.
Jakuty // Sibir'. Atlas Aziatskoj Rossii. — M.: Top-kniga, Feorija, Dizajn. Informacija. Kartografija, 2007. — 664 s. — ISBN 5-287-00413-3.
Jakuty // Narody Rossii. Atlas kul'tur i religij. — M.: Dizajn. Informacija. Kartografija, 2010. — 320 s. — ISBN 978-5-287-00718-8.
Jakuty // Jetnoatlas Krasnojarskogo kraja / Sovet administracii Krasnojarskogo kraja. Upravlenie obshhestvennyh svjazej ; gl. red. R. G. Rafikov ; redkol.: V. P. Krivonogov, R. D. Cokaev. — 2-e izd., pererab.
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